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I-
Basic Concepts
II-
Rights and Obligations
III-
Conduct
IV- Manners
Before discussing the contours of Islamic social order, let us
briefly highlight some basic concepts which motivate the believers
to form an ideal society to live in. First such concept is
brotherhood and unity among Muslims.
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Islamic brotherhood and unity
Islam
believes and also stands for universal brotherhood of all Muslims
all over the world. It preaches unity among Muslims and wants to
see them as they were a sold structure. Al-Qur’an, the revealed
book of Islam, calls upon the believers, “And hold fast, all of
you together, to the cable of Allah, and do not separate” (3:103).
It also enjoins upon them: “And obey Allah and His Messenger and
dispute not with one another lest you falter and your strength
depart from you…..” (8:46). The Qur’an tells the believers that
they are naught else than brothers (49:10). Therefore they must
make peace when there is some dispute between two brothers or two
groups of brothers. Prophet Muhammad (PBUH) said:
"A Muslim is
brother to a Muslim. He does neither wrong to him, nor puts him to
disgrace, nor he hates him. Every Muslim’s blood, property and
honour are sacred to a Muslim. Spread peace among you, eat
together and be not separate, because blessing is with united
body".
Let
us reproduce some more traditions of Prophet Muhammad (PBUH) to
further explain the concept of brotherhood and unity among his
followers.
-
God’s messenger is reported as saying: “The
believers are like a single man; if his eye is affected he is all
affected, and if his head is affected he is all affected.”
(Muslim)
-
Abu Musa al-Ash’ari reported the Prophet as saying:
“Believers are to one another like a building whose parts support
one another.” He then interlaced his fingers. (Bukhari, Muslim)
-
Nu’man-b-Bashir reported that the Messenger of
Allah said: You will see the believers in their mutual kindness,
love and sympathy just like one body. When a limb complains, the
whole body responds to it with wakefulness and fever. (Bukhari,
Muslim)
-
Anas reported that the Messenger of Allah said:
Help your brother whether he is a wrong doer or is wronged. A man
enquired: O Messenger of Allah! I may help him when he is wronged,
but how can I help him when he is a wrong-doer? He said: you can
prevent him from wrong-doing. That will be your help to him.
(Bukhari, Muslim)
-
Abu sayeed reported that the Messenger of Allah
said: Whoso Muslim clothes a naked Muslim, Allah will clothe him
with green robes of Paradise; and whoso Muslim feeds a hungry
Muslim, Allah will feed him from the fruits of Paradise; and whoso
Muslim gives drink to a thirsty Muslim, Allah will give him drink
from the close-up Fountain. (Abu Daud, Tirmizi)
-
Abu Hurairah reported that the Messenger of Allah
said: It is not lawful for a Muslim to forsake his brother beyond
three (days). So whoso forsakes beyond three (days) and then dies
shall enter the Fire. (Ahmad, Abu Daud)
-
Abul Kherash as-Solami reported that he heard the
Messenger of Allah say: Whoever forsakes his brother for a year is
like one who sheds his blood. (Abu Daud)
-
Sayeed-b-Zaid reported from the Holy Prophet who
said: The most compound of usury is prolonging (tongue of evil)
unjustly in respect of the honour of a Muslim. (Abu Daud)
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Friendship
Second concept is that of friendship. Prophet Muhammad (PBUH) is
reported to have said: Man is upon the religion of his friend and
there is no good in friendship with one who does not see for you
what he sees for himself. The almighty Allah has prohibited
friendship with the unbelievers, idol-worshipers, polytheists,
evil-doers such as drunkards, adulterers, corrupt and wicked.
Friendship with hypocrites and those non-Muslims who are working
against Islam and against the interest of Muslims has also been
prohibited. According to a saying, the liars, the illiterate, the
foolish, the niggardly and the great transgressors should not be
made friends, nor the proud, the flatterers, and the wicked be
made friends.
Let
us reproduce some verses of the Holy Qur’an and some traditions of
Prophet Muhammad (PBUH) to explain Islam’s concept of friendship.
-
Let not the believers take disbelievers for their
friends in preference to believers. Whoso doth that hath no
connection with Allah unless (it be) that ye but guard yourselves
against them, taking (as it were) security. Allah biddeth you
beware (only) of Himself. Unto Allah is the journeying.
(Al-Qur’an 3:28)
-
O ye who believe! Take not for intimates others
than your own folk, who would spare no pains to ruin you; they
love to hamper you. Hatred is revealed by (the utterance of) their
mouths, but that which their breasts hide is greater. We have made
plain for you the revelations if ye will understand. (Al-Qur’an
3:118)
-
And the believers, men and women, are protecting
friends one of another; they enjoin the right and forbid the
wrong, and they establish worship and they pay the poor-due, and
they obey Allah and His messenger. As for these, Allah will have
mercy on them. Lo! Allah is Mighty, wise. (Al-Qur’an 9:71)
-
Yazid b. Na’ama reported God’s Messenger as saying:
“When a man makes another his brother he should ask him his name,
his father’s name and the stock from which he comes, for it binds
friendship more closely.” (Tirmizi)
-
Imran-b-Khettan reported: I came to Abu Zarr and
found him alone within the mosque covered with a black garment.
Then I enquired: O Abu Zarr! Why is this loneliness? He said: I
heard the Messenger of Allah say: Loneliness is better than a bad
companion, and a good companion is better than loneliness; and the
dictation of good is better than silence, and silence is better
than dictation of evil. (Baihaqi)
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Abu Musa reported that the Messenger of Allah said:
A good and bad companion were like the bearer of musk and one who
pumps but filth. As for the bearer of musk, he will either give
you a share or you will get perfumed air from him, or you will
purchase something from him and for one who pumps out filth, he
will either burn your clothes or you will feel filthy smell from
him. (Bukhari, Muslim)
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Enjoining good and forbidding wrong
Next
comes enjoining good and forbidding wrong. This concept is rather
most important. The followers of Islam have been directed to
enjoin good and forbid wrong. It is because of the fact that they
are the last Ummah (community) and their prophet, the Prophet
Muhammad (PBUH), is the final prophet. No prophet is to come after
Muhammad (PBUH) and so the mission of the prophets regarding
enjoining good and forbidding wrong will have to be performed by
the followers of Muhammad (PBUH). According to the Qur’an, the
last revealed book of Allah, Muslims are the best community that
has been raised by Allah for the mankind and it is their duty that
they enjoin good conduct and forbid the mankind from doing wrong
(3:110).
The
Holy Qur’an motivates the believers to stand up for enjoining good
and for forbidding wrong in many of its verses. It says: And there
may spring from you a nation who invite to goodness, and enjoin
right conduct and forbid indecency. Such are they who are
successful. (Al-Imran 3:104)
Prophet Muhammad (PBUH) has highlighted the merits of enjoining
good and forbidding wrong in the following traditions:
-
Hudhaifa reported the Prophet as saying: “By Him in
whose hand my soul is, you must enjoin what is reputable and
forbid what is disreputable, or God will certainly soon send
punishment from Himself to you. Then you will make supplication
and not receive an answer.” (Tirmizi)
-
Al-Urs b. ‘Amira reported the Prophet as saying:
“When sin is done in the earth he who sees it and disapproves of
it will be like one who was not present, but he who is not present
when it is done and approves of it will be like him who sees it,”
(Abu Daud)
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Abu Bakr as-Siddiq said: I heard God’s Messenger
say: “When people see something objectionable and do not change
it, God will soon include them all in His punishment.”
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Abu Sa’id Al-Khudri reported God’s Messenger as
saying: “If any of you sees something objectionable he should
change it with his hand, but if he cannot he should do it with his
tongue, and if he cannot he should do it in his heart, that being
the weakest form of faith. (Muslim)
-
Jabir reported God’s Messenger as saying that God
who is great and glorious revealed to Gabriel that he should
overthrow such and such a city with its inhabitants, and he
(Gabriel) said: “My Lord! Among them is Thy servant so and so who
has not disobeyed Thee by as much as the glance of an eye.” He
replied: “Overturn it on him and on them, for his face never once
showed anger on my behalf.” (Mishkat)
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Concept of Equality
Concept of equality preached by Islam has won for it a larger
number of conversions especially from the down trodden classes
like serfs, slaves, and harijans of India than any other idea or
principle. Let us explain and discuss the concept of equality as
held by Islam.
1-
In an Islamic society all are equal as human
beings. None is superior to the other on account of race,
language, colour, place of birth or tribe. This is because all
human beings come of the same human stock and are children of one
parents. The Qur’an says:
“O
mankind! Be careful of your duty to your Lord who created you from
a single soul and from it created its mate and from them twain
hath spread abroad a multitude of men and women. Be careful of
your duty toward Allah in whom ye claim (your rights) of one
another, and toward the wombs (that bare you). Lo! Allah hath been
a Watcher over you.” (4:An-Nisa:1)
Division of human
beings into tribes
and
nations was ordained by the Creator for the purpose of recognition
otherwise nobody is superior to the other except on basis of
piety. In one of its well known verses the revealed book of Islam
states this fact: “O mankind! We created you from a single (pair)
of a male and a female, and made you into nations and tribes, that
ye know each other (not that ye may despise each other). Verily
the most honoured of you in the sight of Allah is (he who is) the
most righteous of you… (49:13)”. Thus this verses places all the
human beings on the equal level and makes the pious and righteous
superior to the wicked and evil doers on the basis of virtuous
conduct.
2-
In the
legal
field also, Islam treats all the people equal. In the sight of
law, all the citizens of the state are equal. They enjoy equal
rights and in case of violation of law they are given equal
punishment. In case of retaliation, murder, theft, adultery all
are given equal treatment in respect of punishment. Similarly in
civil matters and in case of rewards for actions, all are equal.
3-
However in the moral and religious field, Islam makes distinction
between the
people
and gives superiority to those who are good, pious, God fearing,
observers of all religious practices and bearers of good moral
character over impious, evil doers, bad characters, persons of
loose morals, disbelievers and non-practicing believers. The Holy
Qur’an says:
-
Say: The evil and good are not alike even though
the plenty of the evil attract thee …….. (5: Al-Maidah:100)
-
And the blind man and the seer are not equal,
neither are those who believe and do good works (equal with) the
evil-doer. Little do ye reflect! (40:Al-Mu’min:58)
-
Or do those who commit ill-deeds suppose that We
shall make them as those who believe and do good works, the same
in life and death? Bad is their judgement! (45:Al-Jathiyah:21)
-
O mankind! Lo! We have created you male and female,
and have made you nations and tribes that ye may know one another.
Lo! the noblest of you, in the sight of Allah, is the best in
conduct. Lo! Allah is Knower, Aware. (49:Al-Hujurat:13)
In
his famous sermon delivered on the occasion of farewell
pilgrimage, Prophet Muhammad (PBUH) addressed the people as under:
“O people, be aware: your God is one. No Arab has any superiority
over a non-Arab, nor any non-Arab has any superiority over an
Arab, and no white one has any superiority over a black one, and
no black one any superiority over a white one except on the basis
of taqva (piety). The most honourable among you in the sight of
Allah is he who is the most pious and righteous of you”. Again,
according to another tradition, the Prophet said: “You are all the
children of Adam, and Adam was created from the dust. Let the
people give up boasting of their ancestors, otherwise they will
stand more degraded than a mean insect in the sight of Allah”.
There is yet another Hadith; “Allah does not see your outward
appearances and your possessions but He sees your hearts and your
deeds.”
4-
In the
economic
field, Islam establishes equity, fairness and justice in the
production of wealth, and in ownership of means of livelihood.
However it recognises that like other natural things there is no
equality among human beings as regards the
earning of income and
possession of worldly wealth. This inequality has been presented
by the Qur’an as a part of Divine Economic order. The Qur’an does
not consider these inequalities in the distribution of Divine
sustenance as punishment or reward and does not try to eliminate
them, because no two individuals have been blessed with hundred
percent equal mental and physical abilities.
However disparities in economic field are not allowed by Islam to
take dangerous proportions. Islam stands for fair and equitable
distribution of wealth and its system of social security and
social justice comes into play when gap between the rich and the
poor widens beyond certain limits.
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II
– Rights and obligations
In
the following paras we would deal with the rights and obligations
of various cross sections of Islamic society. No doubt rights of
one group mean the obligations of others towards it and the
obligations of one group mean the rights of the others
against it,
e.g., the rights of parents are in fact obligations of children
toward them and obligations of parents towards children are in
fact rights of children against parents. So discussion can be made
under one head only, either rights or obligations. But we would
prefer to make discussion under the head rights─ such as rights of
parents, rights of children, rights of poor, rights of neighbours,
etc. ─ as our age is the age of human rights.
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Rights of parents
After
rights of God, the rights of parents are the most supreme in the
sight of Islam. In its list of priorities, the Qur’an places the
duties towards parents only next to duties towards God. The Qur’an
enjoins upon its followers to be kind and obedient toward their
parents. If they attain old age and are living with you, you
should not say them even fie (a word of slight derogation) what to
speak of repulsing or misbehaving with them. You should be very
much submissive in talking to them and always pray for Allah’s
mercy on them. You should obey their orders, look after their
comforts and must not be arrogant, rude or rebellious to them.
According to a Hadith, your parents are your Paradise and your
Hell, which means that by your good treatment to them you can earn
Paradise while your disobedience and misbehaviour with them would
make you liable for Hell. According to another Hadith, a person is
very unfortunate who finds parents in old age and yet does not
enter Paradise by serving them kindly and by according them good
treatment. Disobedience to parents is a major sin, and the
Almighty Allah may pardon every other sin he pleases except
disobedience to parents.
Children are duty-bound to maintain their parents in their old
age, and in case of default they would be forced by the state to
maintain their parents. Islamic law of inheritance makes the
parents shareholder in the estate left by their deceased child.
Among
the parents, mother’s place in respect of kind treatment and
obedience from children has been made higher than that of father.
The Qur’an especially underlines the services of mother regarding
the pains of pregnancy and her privations regarding rearing of the
children; whereas the Prophet has declared that Paradise is near
the feet of the mother.
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Rights of Children
Just
as obedience to parents have been enjoined upon the children by
the Qur’an and Hadith, similarly the parents have also been
exhorted to discharge their duties and obligations towards their
children. The duties of the parents include nursing and
bringing-up of the children, imparting of education and teaching
of good manners, and spending for their comforts besides kind
treatment, love, affection and their protection. At the very birth
of a child, he or she should be given a good name. The parents are
recommended to perform aqiqah or birth ceremony, provided they can
afford, by sacrificing a goat or goats. Immediately on birth,
proclamation of Allah’s name should be made in their ears and
honey or some sweet thing should be given to them for suckling.
According to a tradition of the Prophet, education is compulsory
for every Muslim male or female and therefore, the parents are
bound to provide them good education, religious as well as
worldly, which normally starts with the teaching of the Holy
Qur’an. The children are also taught how to perform their
religious obligations like Prayer. Of all the
gifts which the
children
receive from their parents, the best is good manners. So
the children should be taught good manners and given good training
regarding their behaviour and general conduct from the beginning.
When the children reach marriageable age, it is the bounden duty
of their parents to marry them. Even after the puberty, marriage
and independence of children, the parents should pray for the
well-being of their children and should never invoke curse or
punishment of Allah against them. Among the children, the
maintenance and up-bringing of daughters has been more stressed.
Spending for the maintenance of the children on their education,
living and well-being, carries higher merit even as compared with
spending in the way of Allah or spending in emancipating of slave.
According to Islamic law of inheritance, children are entitled to
prescribed shares in the estate left by their deceased parents.
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Mutual Rights of Husband and Wife
Man
and woman come from the same stock. Allah has ordained love and
mercy between husband and wife. About the relationship between the
husband and wife, the Qur’an says: “They are your garments, and
you are their garments: (2:187).The relationship between the
husband and wife cannot be described perhaps in a better way than
this. As the clothes protect a person from heat and cold,
similarly husband and wife protect each other from social evils
and moral vices of base passions, lewdness and sexual indulgence.
Husband and wife are thus source of comfort, consolation, peace
and security for each other. Besides relationship of love and
affection, they are mutually entitled to kind treatment, good
behaviour and respect of each other. According to the Prophet of
Islam, the most perfect of the believers is he who is best to his
wife. Similarly the best woman is she who obeys her husband, and
who does not oppose him regarding herself and her riches. The
Qur’an and the Prophet of Islam have especially enjoined upon the
Muslims to treat their wives very kindly and nicely. Husband and
wife are required to be faithful to each other and none of them is
permitted to have sexual relations with any other person outside
marriage.
Husband and wife have mutual rights of inheritance. In case of
death of the husband, wife is entitled to inherit one-fourth of
his estate if the husband leaves no child. But in the case of
children, the share of the wife would be one-eighth. On the other
hand, when the wife dies leaving no child, the share of the
husband would be equal to one-half of her estate; but if she
leaves children, the share of the husband would be one-fourth.
Briefly speaking, the rights of husband over wife include: that
she should be obedient to her husband; that she should be faithful
to her husband; that she should not refuse her husband to herself
and her property; that she should bring up and train the children,
and finally that she should protect her honour and her husband’s
property in the absence of her husband. The rights of wife over
husband include: that he should protect her; that he should give
her kind treatment and should not beat her except for a serious
cause like moral turpitude and even in that case beating should be
mild with a view to reform, and that he should give her agreed dower and provide her
house, food clothes, etc.
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Rights of the Orphans
The
orphans should be kindly treated. They should be accorded, as far
as possible, the same love and affection which is given to one’s
own children. High rewards are promised for those who give kind
treatment to the orphans. Whoso gives shelter to an orphan, Allah
will guarantee him Paradise unless he has committed an
unpardonable sin. Whoso shows kindness to an orphan under his care
will live in Paradise near the Prophet (PBUH); and whoso passes
his hand over the head of an orphan shall have merits for every
hair over which his hand passes.
The
orphans should be given food, drink and clothes. They should be
taught good manners and given education. If the parents of the
orphans have left property, the guardian should meet their
expenses out of that. But if no property has been left by their
parents, the expenses on their food, clothing, education, etc.
should be met by the guardian from his own sources. Spending in
the way of Allah on the orphan is a best form of charity and Allah
would certainly reward those who provide food, clothing and
shelter to the orphans.
There
are clear Injunctions of the Holy Qur’an about the management of
the property and wealth of the orphans. The guardians of the
orphans have been strictly prohibited to exchange the good
properties of the orphans with their bad properties. The guardians
have also been exhorted not to absorb the properties and wealth of
the orphans into their own wealth. The wealth of the orphans
should not be devoured and squandered hastily with the idea that
the orphans might not grow up and demand for its return. The
Qur’an warns those who swallow the wealth of the orphans
wrongfully by declaring that they swallow nothing but the fire
into their bellies. Usurping the wealth of the orphans is one of
the major sins and one who commits that sin would go to hell.
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Rights of Kinsmen
Islam
has laid much stress upon the connection of blood-ties and family
relations. Rights of family members upon each other and the duties
and obligations towards family members and near kindred have been
especially emphasized by the Qur’an and Prophet of Islam.
The
Qur’an stresses the rights of near relatives and kinsmen in
following verses:
-
They ask thee, (O Muhammad), what they shall spend.
Say: That which ye spend for good (must go) to parents and near
kindred and orphans and the needy and the wayfarer. And whatsoever
good ye do, lo! Allah is Aware of it (2:215)
-
And when kinsfolk and orphans and the needy are
present at the division (of the heritage), bestow on them
therefrom and speak kindly unto them. (4:8)
Prophet Muhammad (PBUH) has enjoined on his followers to honour
the blood relations and accord them good treatment. He said:
-
Abu Hurairah reported: O Messenger of Allah! Which
charity is best? He said: The charity of the needy. And begin with
one who is a kinsman. (Abu Daud)
-
Solaiman-b-A’mer reported that the Holy Prophet
said: Alms to a poor man has one (merit) charity, and to a kinsman
two (merits) charity and connection. (Ibn Majah, Ahmad, Tirmizi,
Nisai)
-
Anas reported that the Messenger of Allah said:
Whoever desires that provisions might be extended to him and that
his time of life be prolonged, let him keep affinity with his
kindred. (Bukhari, Muslim)
-
Zubair-b-Mut’em reported that the Messenger of
Allah said: One who cuts (blood-tie) shall not enter Paradise.
(Bukhari, Muslim)
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Rights of neighbours
Islam
attaches paramount importance to the rights of neighbours. The
Qur’an enjoins upon the believers to show kindness to their
neighbours. The duty to neighbours is only next in importance to
your duties towards parents and near kindred. The Prophet (PBUH)
himself set noble example by his kind treatment towards his
neighbours. He was very kind and friendly to Ashab-Suffa who were
his immediate neighbours. Once Ali asked the Prophet for a
maid-servant for Fatima, Prophet’s daughter, but the Prophet did
not accede to the request, saying: “As yet the companions of Suffa
have not been provided for”. The duties towards neighbours
include: the neighbours should be accorded kind treatment: they
should be safe from one’s injuries caused by actions or words: one
should send presents and food to one’s neighbours however small it
may be: in case of sickness they should be looked after and every
sort of help should be extended to them.
Some
jurists of Islam have held in the light of the Qur’an and Hadith
that the neighbours have got right of pre-emption in case of
disposal of property. This right which has been conferred by Islam
is an important right which was not known before in any part of
the world.
Following traditions of Prophet Muhammad (PBUH) bring in focus the
rights of a neighbour:
-
Anas reported that the Messenger of Allah said: One
whose neighbour is not safe from his troubles, shall not enter
Paradise. (Muslim)
-
Ayesha and Ibn Omar reported from the Messenger of
Allah who said: Gabriel did not stop to advice me about neighbour
till I thought that he would soon make him an heir. (Bukhari,
Muslim)
-
Ibn Masud reported that a man asked the Holy
Prophet: O Messenger of Allah! how can I know when I do good and
when I do bad? The Holy Prophet said: when you hear your
neighbours say-you have done good-you have done good, and when you
hear them say-you have done bad-you have done bad. (Ibn Majah)
-
Ibn Abbas reported: I heard the Messenger of Allah
say: he is not a (true) believer who eats his full, while his
neighbour lies hungry by his side. (Mishkat-ul-Masabih)
-
Amr-b-Shuaib reported from his father who from his
grandfather that the Messenger of Allah said: Do you know what the
duties of a neighbour are? Help him if he seeks your help, give
him succour if he seeks your succour, give him loan if he seeks
your loan; give him relief if he is needy; nurse him if he falls
ill, follow his bier if he dies; cheer him if he meets any good;
sympathies with him if any calamity befalls him; raise not your
building higher so as to obstruct his air without his permission;
harass him not; give him when you purchase a fruit, if you do not
do it take it secretly; and let not your children take it out to
excite thereby the anger of his children. (Ibn Majah)
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Rights of the Sick and disabled
Nursing and visiting the sick is compulsory (Fard) in cases when
the sick man is about to die for want of care and attention. It is
Fard Kefayah (compulsory on the community as whole) in case of
pressing need for nursing. If one Muslim performs this nursing at
the time of dire need, the whole community is absolved from the
responsibilities, but if none of them takes care of the patient
the entire body of the Muslims will be responsible and suffer for
the sin thus committed. Nursing and visiting the sick is Sunnah in
case of general sickness and disease without grave anxiety for
life (Gazzali’s Ihya). The great Prophet himself discharged this
important duty without making any distinction between high and
low, servant and master, rich and poor, Muslim and non-Muslim.
In
nursing the sick, some rules are to be observed. Patient should be
allowed to rest. Noise should not be made, neither prolonged
conversation should be made with him or in his presence. The
person visiting the sick should have a short sitting. Diet which
is conducive to the health of the sick person and which he desires
to have should be given to him.
Those
who visit the sick have been advised by the Holy Prophet to pray
for the health and recovery of their sick brother. Since the sick
man is in good grace of Allah and his prayer is accepted, they
should request him to pray for their welfare in turn.
Islam
has given some concessions to the sick persons from the
performance of religious obligations. A sick person can defer
fasting and if he suffers from a permanent illness and has no
chances of recovery, he can give ransom for not fasting. If he
feels some problem in performing ablution (Wadu) for prayer, he is
permitted to perform dry ablution. In case a person is suffering
from some grave disease and is unable to stand for prayer, he can
pray while sitting or lying in the bed. Menstruation is also
considered by the Qur’an as illness. Thus, a menstruating woman is
exempted from performing conjugal duties to her husband. She is
also exempted from prayer and certain rituals of pilgrimage. She
is permitted to postpone her fasting during menstruation. The sick
and disabled have been exempted from participation in Jihad.
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Rights of Slaves and Servants
Although slavery has been universally abolished in the modern age
and no class of slaves legally exists in any country of the world
including the Muslim countries, yet the discussion about the
rights of slaves is not out of place as we cannot forget the
services of Islam in changing human attitude towards this most
miserable class of mankind. Now we can accord the kind treatment,
which was enjoined by Islam in respect of slaves, to our personal
servants.
The
Qur’an enjoins upon the believers to show kindness to the slaves.
The Prophet (PBUH) has given instructions to his followers that
they should treat the slaves like their brothers and should give
them food out of what they eat. The slaves must be provided food,
clothes and residential place. They should not be charged with a
work which they are unable to do. If the assignment is difficult,
the master should assist the slave. The Prophet declared that the
worst of the men is he who beats his slave and does not help him
in performing a difficult task. If a slave makes mistakes, he
should be pardoned as many as seventy times a day. In case he
disobeys, he may be sold but no punishment should be inflicted on
him. False allegations should not be made against an innocent
slave. One who badly treats a slave will not enter Paradise. The
families of the slaves should not be separated from them.
Manumission and freeing the slaves was treated as a very pious
act. In certain cases freeing of slaves was made compulsory for
atonement of certain sins. Release of prisoners of war gratis or
in exchange or against ransom was ordered and thus a major and
perpetual source of slavery was closed.
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III- Conduct
Dictionary meanings of conduct are: to lead or guide; to convey;
to direct: to manage; to behave; to carry or transmit. But here we
are taking this word in the meaning of manner of conducting; mode
of treatment; personal behaviour or deportment; character
consisting of one’s virtues and vices. Synonyms of conduct are:
attitude, bearing, behaviour, demeanour, deportment.
In
general sense conduct is one’s behaviour, character, deeds and
actions. It comprises good actions and bad actions, good qualities
and bad qualities, virtues and vices, strengths and weaknesses.
But we would use the word in good sense here.
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Model of conduct
The
Qur’an, the revealed book of Islam, sets up the conduct of Prophet
Muhammad (PBUH) and the conduct of Prophet Ibrahim as model or an
ideal conduct for the Muslims. The Muslims have been enjoined to
follow the pattern of behaviour of these great Prophets of Allah
and to emulate their example for building their own conduct and
character. The conduct of a great saintly woman, Mary, the mother
of Prophet Jesus, and that of another woman, wife of Pharaoh is
also be followed by the believers especially by the believing
women. Even the examples of good character set up by the
companions of the Prophet of Islam and other great Muslims should
inspire the ordinary believers who can derive immense benefit from
them.
Particularly the conduct of the Prophet Muhammad (PBUH) is a model
for a Muslim. Muhammad was the most perfect man endowed with each
and every virtue which goes to make up good conduct. The Qur’an
calls his conduct very sublime and great. Even before the call to
prophethood, he had been given the titles of al-Sadiq (the
truthful) and al-Ameen (the trustworthy) by his compatriots. The
Holy Qur’an and Hadith literature provide numerous instances of
excellent conduct of the Prophet of Islam which was a great factor
in winning the hearts of the people to Islam.
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General code of conduct
Code
of conduct prescribed by Islam for its followers comprises certain
dos and don'ts which make one a good human being. Long lists of
such actions which are good and recommended can be drawn up from
the Qur’an and the Sunnah as there are hundreds of verses and
Ahadith in both of the sacred sources of Islamic teachings.
However, because of constraints of space, we would produce only
few of the verses of the Holy Qur’an and traditions of Prophet
Muhammad (PBUH) without comments, which lay down certain rules of
good behaviour. If these are acted upon, they would help to earn
pleasure of Allah and goodwill of one’s fellow beings. Such verses
and traditions are:
-
And serve Allah. Ascribe nothing as partner unto
Him. (Show) kindness unto parents, and unto near kindred, and
orphans, and needy, and unto the neighbour who is of kin (unto
you) and the neighbour who is not of kin, and the fellow-traveller
and the wayfarer and (the slaves) whom your right hands possess
Lo! Allah loveth not such as are proud and boastful, (Al-Qur,an
4:36)
-
Lo! Allah enjoineth justice and kindness, and
giving to kinsfolk, and forbiddeth lewdness and abomination and
wickedness. He exhorteth you in order that ye may take heed.
Fulfil the covenant of Allah when ye have covnenanted, and break
not your oaths after the asseveration of them, and after ye have
made Allah surety over you. Lo! Allah knoweth what ye do. (Al
Qur’an 16:90-91)
-
Thy lord hath decreed, that ye worship none save
Him, and (that ye show) kindness to parents. If one of them or
both of them attain to old age with thee, say not “Fie” unto them
nor repulse them, but speak unto them a gracious word. And lower
unto them the wing of submission through mercy, and say: My Lord!
Have mercy on them both as they did care for me when I was
little. (Al-Qur’an 17:23-24)
-
Give the kinsman his due, and the needy, and the
wayfarer, and squander not (thy wealth) in wantonness. Lo! the
squanderers were ever brothers of the devils, and the devil was
ever an ingrate to his Lord. But if thou turn away from them,
seeking mercy from the Lord, for which thou hopest, then speak
unto them a reasonable word. And let not thy hand be chained to
thy neck nor open it with a complete opening, lest thou sit down
rebuked, denuded. (Al-Qur’an 17:26-29)
-
Slay not your children, fearing a fall to poverty.
We shall provide for them and for you. Lo! the slaying of them is
great sin. And come not near unto adultery. Lo! it is an
abomination and an evil way. And slay not the life which Allah
hath forbidden save with right. Whoso is slain wrongfully, We have
given power unto his heir, but let him not commit excess in
slaying Lo! he will be helped. Come not near the wealth of the
orphan save with that which is better till he come to strength;
and keep the covenant. Lo! of the covenant it will be asked. Fill
the measure when ye measure, and weigh with a right balance; that
is meet, and better in the end. (O man), follow not that whereof
thou hast no knowledge. Lo! the hearing and the sight and heart -
of each of these it will be asked. And walk not in the earth
exultant. Lo! thou canst not rend the earth, nor canst thou
stretch to the height of the hills. The evil of all that is
hateful in the sight of thy Lord. (Al-Qur’an 17:31-38)
-
O ye who believe! Let not a folk deride a folk who
may be better than they (are), nor let women (deride) women who
may be better than they are; neither defame one another, nor
insult one another by nicknames. Bad is the name of lewdness after
faith. And whoso turneth not in repentance, such are evil-doers. O
ye who believe! Shun much suspicion; for lo! some suspicion is a
sin. And spy not, neither backbite one another. Would one of you
love to eat the flesh of his dead brother? Ye abhor that (so abhor
the other)! And keep your duty (to Allah). Lo! Allah is Relenting,
Merciful. (Al-Qur’an 49:11-12)
-
Abu Hurairah reported that the Messenger of Allah
asked: Who has today got up fasting at dawn among you? Abu Bakr
replied: I. He enquired: Who has followed today the bier of a dead
man among you? Abu Bakr replied: I. He enquired: Who has fed today
a poor man among you? Abu Bakr replied: I. He asked: who among you
has today visited a sick man? Abu Bakr replied: I. Then the Holy
Prophet remarked: These do not combine in a man but to admit him
in Paradise. (Muslim)
-
Abu Hurairah reported that the Messenger of Allah
said: Who will take from me these sayings and act according to
them or teach these who will act accordingly? I said: I, O
Messenger of Allah! Then he caught me by my hand counted five
(sayings). He said: Fear the forbidden things, you will then
become the holiest of men; be pleased with what Allah apportioned
to you, you will then be the most contented of men; be good to
your neighbour, you will then be a (true) believer; love for men
what you love for yourself, you will then become a (true) Muslim;
and laugh not much, for excessive laughter makes the heart dead.
(Ahmad, Tirmizi (Rare))
-
Amr-b-Shuaib from his father from his grandfather
reported that the Messenger of Allah said: Whoso has got two
traits of character in him, Allah will
enroll
him as grateful and patient; whoso looks to one in his religious
acts who is superior to him and then follows him, and whoso looks
in his worldly affairs towards one who is inferior to him, and
then gives thanks to Allah for gifts bestowed upon him, Allah
enrolls him as patient and grateful; and whoever looks in his
religious matters towards one who is inferior to him, and looks in
his worldly affairs towards one who is superior to him, and
becomes aggrieved for what has escaped from him, Allah will enroll
him neither patient, nor grateful. (Tirmizi)
-
Abu Hruairah reported that the Messenger of Allah
said: There are seven whom Allah will give shade under His shade
on the day on which there will be no shade except His shade; a
just leader; a young man who strives hard in the worship of Allah;
a man whose heart is attached to the mosque when he comes out of
it till he returns to it; two men who love each other for Allah,
they get together for Him and separate for Him; a man who
remembers Allah sincerely and whose two eyes are filled up with
tears; a man whom a young girl of accomplishment and beauty calls
(for sexual intercourse) and who says: “Certainly I fear Allah”,
and a man who gives away alms and then keeps it concealed till his
left hand knows not what his right hand spends.
(Bukhari, Muslim)
-
Bara’a-b-Az’aeb reported: The Messenger of Allah
enjoined us seven things and forbade us seven. He bade us to visit
the sick, to follow the biers, to respond to the sneezer, to
return greeting, to respond to the inviter, to prove true to one’s
given oath and to help the oppressed; and he forbade us rings of
gold, thick brocade, embroidered silk, red saddle, Qasi silk and
utensils of silver; and in a narration-drink in cups, for he who
drinks therein in this world will not drink there in the
hereafter. (Bukhari, Muslim)
-
Abu Dharr said: I went in to visit God’s Messenger.
He then mentioned the tradition at length till he came to the
following: I asked God’s Messenger to give me some instruction and
then he replied: “I enjoin you to fear God, for that will be the
best adornment for everything that concerns you”. I asked him to
tell me more, and he said: “Engage in recitation of the Qur’an and
remembrance of God who is Great and Glorious, for it will be a
means of your being mentioned in heaven and will be a light for
you in the earth”. I asked him to tell me more, and he said:
“Observe long silence, for it is a means of driving away the devil
and is a help to you in your religion”. I asked him to tell me
more, and he said: “Avoid much laughter, for it slays the heart
and removes the light of the face”. I asked him to tell me more,
and he said: “Speak the truth, even if it is bitter”. I asked him
to tell me more, and he said: “Do not fear anyone’s blame when you
are serving God”. I asked him to tell me more and he said: “Let
what you know of yourself keep you from blaming other people”. (Mishkat)
-
‘Ubada b. as-Samit reported the Prophet as saying:
“If you guarantee me six things on your part I shall guarantee you
Paradise: Speak the truth when you talk, keep a promise when you
make it, when you are trusted with something fulfil your trust,
avoid sexual immorality, lower your eyes, and restrain your hands
from injustice”. (Mishkat)
-
Abu Zarr reported that the Messenger of Allah said:
O Abu Zarr! There is no wisdom like efforts, no piety like
self-denial and no goodness like good conduct. (Baihaqi)
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IV- Manners
Manner, according to dictionary meaning, is the way or mode in
which a thing is done or a thing occurs or happens. It is a mode
of life, outward bearing, style of utterance, behaviour in social
intercourse. It is also one’s way of performing or behaving,
personal style of acting or bearing, style of writing or thought,
social conduct or behaviour currently considered as polite or
impolite, pleasing or displeasing.
Manners can be good or bad, decent or indecent. Good and decent
manners please others while bad and indecent manners make one
unpopular. Islam likes good manners for its followers. The Qur’an
says that none is better than a Muslim in speech, while the
Prophet of Islam said that he was sent to complete good manners.
In this section we shall discuss manners relating to various
activities of life such as manners of entering houses, sitting in
assemblies, eating and drinking, dress, etc. in the light of
Islamic teachings.
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Manners of Drinking and Eating
The
Qur’an prohibited excess or wastage in eating and drinking. It
permits eating from your houses and the houses of your relatives
and friends. You may eat together or apart. When you are invited,
you must not stay longer in the house of your host as it may annoy
him but he may be shy in telling you to go. Therefore, you may
disperse and linger not for conversation after taking your meal.
The
Prophet of Islam has given exhaustive instructions about the
manners of eating and drinking. Eat with right hand, mention
Allah’s name when you start eating, praise Allah when you have
finished, and eat from what is next to you. Eat simple food and
exercise moderation. Do not eat from the vessels and dishes of
silver and gold. Preferably eat together. Some other instructions
of the Prophet are reflected in the following traditions:
-
Ibn ‘Abbas said: God’s Messenger forbade breathing
or blowing into a vessel. (Abu Daud, Ibn Majah)
-
Ibn ‘Abbas reported God’s Messenger as saying: “Do
not drink without stopping as camel does, but divide your drink
into two or three sections; mention God’s name when you drink and
praise Him when you finish”. (Tirmizi)
-
Jabir told that when Abu Humaid, one of the Ansar,
brought a vessel of milk to the Prophet from an-Naqi the Prophet
said: “Why did you not cover it up, even by putting a piece of
wood on it?” (Bukhari, Muslim)
-
Salman reported: I read in the Torah that the
blessing of food is in wash after it. When I mentioned it to the
Prophet, he said: The blessing of food is in wash before it and
wash after it. (Tirmizi, Abu Daud)
-
Abu Juhaifa reported the Prophet as saying: “I do
not eat reclining.” (Bukhari)
-
Abu Hruairah said that the Prophet never expressed
disapproval of food; if he desired it he ate it and if he disliked
it he left it alone. (Bukhari, Muslim)
-
Ibn ‘Umar reported God’s Messenger as saying: “When
any of you eats he should eat with his right hand, and when he
drinks he should drink with his right hand.” (Muslim)
-
Ibn ‘Umar reported God’s Messenger as saying: “None
of you must ever eat or drink with his left hand, for the devil
eats and drinks with his left hand,” (Muslim)
-
Anas reported God’s Messenger as saying: “God most
high is pleased when a man eats something and praises Him for it,
or drinks something and praised Him for it.” (Muslim)
-
Jabir told of hearing God’s Messenger say: “One
person’s food is enough for two, two persons’ food is enough for
four, and four persons’ food is enough for eight.” (Muslim)
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Manners of dress
According to Holy Qur’an, God has revealed the garment to protect
you from the heat and coats of mail to protect you in your wars.
Clothing also covers your nakedness and preserves your physical
beauty. You must take your proper dress particularly when you go
to your places of worship. Let not the Satan seduce you as he
caused Adam and Eve, your parents, to get out of Paradise, tore
off from them their robe and made them see their shame. In the
light of the Qur’anic teachings, we can understand the purpose and
importance of dress.
Islam
has not fixed or prescribed any code of dress and has left the
matter to be decided by the individuals and the society according
to their weather conditions, customs and environments. However,
some fundamental rules have been laid down which require that
dress should not be too short or too thin to cover the private
parts properly from nakedness. The dress should be simple and not
very expensive. The men should not wear silk. The Prophet liked
the clothes of white and green colour and he discouraged the use
of red clothes by the men. Lengthening of trousers beyond ankles
was strongly forbidden as it gives an air of vanity and makes the
robes dirty. Women have been prescribed veil and they should cover
their body fully. The subject of veil would be addressed at proper
place. Perfume was liked by the Prophet and its use has been
recommended. Use of shoes and socks is desirable.
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Manners of Greeting
The
Qur’an exhorts the believers to greet others by a better greeting
than the one with which they were greeted; while Prophet Muhammad
(PBUH) assured them of immense rewards in the Hereafter and many
blessings in this world which are brought by greeting. Greeting
removes ill feeling, malice and hatred between the people and
promotes brotherhood and fraternity. It also demolishes sense of
vanity and superiority complex in the upper class people and
promotes equality. Prophet Muhammad (PBUH) directed his followers
that irrespective of the social status, one riding shall salute
one walking, one walking shall salute one sitting; the small party
shall salute the big party, and the junior in age shall greet the
senior one. These directions of the Prophet cut at the roots of
social distinctions and bias which divide the people into classes.
Thus
it is the duty of a believer to greet the other believer whenever
he meets him. The best man is he who greets first. Greeting brings
great rewards and when it is accompanied with invoking of
blessings and mercy of Allah on the other it increases the
rewards. The best form of Islam is your giving of food to the
needy ones and your greeting all whom you know and whom you know
not. When you enter a house you are obliged to greet the inmates
of the house. The best form of greeting is saying “peace be on
you” and then handshaking.
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Asking permission for entering in houses
When
you go to the house of a person for an interview or to see or meet
him, you should first ask him for permission. If you are permitted
you will enter the house after greeting the inmates of the house.
If you are refused permission you would go back gently. Permission
is to be sought thrice. If it is refused or no reply is given you
are obliged to return. The proper way of seeking permission is to
say: “Peace be on you. May I come in?” Permission should not be
given to a person who does not begin with a greeting. Asking for
permission is, however, not necessary in case of a person who has
been called for or sent for and he comes with the messenger.
Seeking permission is essential even in case of close relations.
If you go to the house of your parents or mother with whom you
live, you should ask permission. Even your servants and your
children are required to ask for your permission when they want to
enter your rooms at the time of privacy.
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Sitting in assemblies
For
sitting in assemblies, Islam has prescribed certain manners.
According to the Qur’an, the persons already sitting should make
room for a new-comer when he requests for place to sit in. This
generally happens when the place is already full and the new-comer
finds no room. In such a situation it is incumbent on the
believers to accommodate their brother. When a person enters he
should greet others. The Prophet enjoined his followers not to sit
keeping their hands behind back and leaning against the palms of
their hands. Before sitting they should draw their clothes closer
with their hands. One must not sit in the middle of a circle. The
late comer should sit at the end of the assembly. One must not sit
between two persons without their permission. One must not expect
that the others should stand up in his honour. Nobody should make
a man stand up from his seat and then sit therein.
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